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A New Way (Sūyagada I 2.)
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of praise and respect. A fine thorn (of this kind) is difficult to pull out.(39) With (such) deliberation may one who knows give up the relation (with the worldly). 12. Remaining alone in penance he should, when sitting and laying down, be devoted to the one, he a monk, strong in fasting, careful in speech, closed at heart (read: uvahāņa-Virie). 13. Controlling himself he should neither close nor open the door of an empty house. If one questions him then he should not say a word. He should not sweep grass together nor spread it out. 14. Getting prepared after sunset [he stays where he is], undisturbed he bears the good and the uneven (with equanimity]: insects or terrible (animals), or snakes (which) may be there.42 15. Temptations through animals, humans and gods, [i.e.,) of these three kinds, are borne. It should not make the reverend wise one shudder so that his hairs stand on end when he enters a vacant house. 16. He does not yearn to live [in view of the danger) and does not covet demonstration of respect [for such a defiance of death). A monk who enters a vacant house has overcome fearful things. 43
17. A (monk (who is)] well-cultivated, renouncing, 44 living for himself, one calls it true monachism if he shows himself (to be) fearless4s (read: tassa tam). 18. A wise one who eats what has been heated in hot water, 46 who stands (firm) in the doctrine, who feels shame [in the injury to what is living]: even such an advanced one lacks the pious attitude if he associates with bad people and their followers."? 19. A monk who offends, who intentionally utters rude words,
» Ghatage 2000, p. 232 compares Theragātha 1053 for stanza 11 here and Dhammapada 373 for stanza 15 below (WB).
40 in 12 the metre requires ega-care and ega-samāhie, in 13 no pihěna yav'avangune (so according to C). (Read avangure and see, also for "empty house" (sunna-gharassa) Bollée 1988, p. 58 (WB).)
* In C na samuchati tti na pamajjati indicates samunche, instead of samucche = samucchindyāt in Sil. (see. the discussion in Bollée 1988, p. 59 (WB)).
42 It seems that jatth'atthamiya is an abbreviation of jatth'atthamiya-sai, or something similar (see Böhtlingk, s.v., yatrål. The word, also in Bhavisatta Kahā 5, 9, is to be connected with panthiya = panthikā”. C has: carantiti carakā pipilika-matkuna-ghstapāyikâdayah. For the omission of the relative in 8. adu vā (je) tattha sarisivă siyā cp. Ayar. I 42, 8 (1,9, 2, 7): adu vā (je) pakkhino uvacaranti. (See Appendix 4 for "insects".)
49 abbhattha bhuvinti = abhyastā bhavanti or abbhattam uvinti = abhyastam upayanti. The commentaries are not clear about the variants. ** täiņo = tyāginah. (See Appendix 4 for "well-cultivated" and "renouncing".>
45 jo appan' abhaena damsae. Probably C also separates it in this way (ātmānam bhaye na darśayati, na kşubhyata ity arthah), whereas Sil, has bhayena.
46 And that is why it is divested of life by the giver. *Read samsaggě asähu-r-dihim. Here it might not be a reference to bad princes, asähu-răihim. (Bollée 1988, p. 62 thinks that samsaggě is not a cogent emendation (WB).)
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